寶王三昧念佛直指 2.26

2.26

或有問曰：念佛勸發之書，吾於古人見之多矣。雖唱和相尋，言有同異，而義豈有異哉？若此集者，除述依正、明觀慧、分折攝、顯眾義等，餘如斥妄顯真之類，余若未之聞也。雖古之至人尚未肯盡，如有所待，況某於此而敢輕視哉？余雖不能入直指之道，而亦獲新聞之益。敢問何謂而作也？答曰：噫！余傷世之不軌道也，而悉逐塊陷邪，故為之說。豈余之好辯哉？蓋出乎不得已也。又問：此三昧說既詳且明，或謂難至。還可以一句而盡其義乎？答：何必一句，亦可以一言而盡。何謂一言？所謂願也。何謂一句？所謂戒解行向也。然此一部之義不出戒解行向一句，戒解行向一句必從願起，乃可以一言盡也。或廣或略，卷舒自由，豈復滯於一隅者哉？何謂為戒？行人既修三昧，若不持戒，雖有信心，為彼世間惡緣雜染相侵相奪，塵勞難遣、毀壞法身，令解入邪不得往生。經云：若一日夜持沙彌戒持具足戒，即得往生。故必當持戒也。何謂為解？行人修此三昧求生極樂，若不以此深慧妙解知淨穢兩土東西敵立真實不謬，又知即此淨穢兩土全具我心不離當念，從何法修可得生彼？經云：讀誦大乘、解第一義，乃得往生。故必當正解也。何謂為行？行人求生淨土，慧解既正則必依解立行。六時行道三業無虧，直進不退，決期生彼。經云：修行六念迴向發願，一日乃至七日，即得往生。故必當立行也。何謂為向？行人欲必往生，於如是戒解行等所生功德，及今一切時處與無始來大小善根，一一回向淨土，臨終乃得決生。經云：回向願求生極樂國。譬如辦事於家，歸家得用。故必當發迴向也。此四大法門一句之義，能攝一切善法。譬如四時成實穀果各得其要，失一不成。此四法門亦復如是，若失其一，三昧不成，是故須當四義具修乃滿一願也。問：只此一句？還成多句？答：多句即一句，一句即多句，多句一句攝義皆盡，不可謂多句義詳而一句義闕也。問：若是，何不但說一句？答：多句廣說，一句略言。廣略雖殊，蓋各為其機皆能顯道，豈可但一句說而廢廣說也？又問：彼三家村裏匹夫匹婦行公行婆，東西不辨、菽麥不分，此持戒等一言四義懵然無知，或惟一心稱名、或但專勤禮拜而得往生，臨終徵驗昭著，何也？答：此一心中，何法不具？既從慧解信有二土，發行稱名回向求生，豈更破乎佛戒？如是四義既具，諸行不立而成，遂得往生成其初願，豈可名為菽麥東西不分不辨者哉？問：若爾，行者但當一心諸行自具，更不必立四義等也。答：若先知四義而一心者，如以基地堅牢故則永無退轉。若先一心而具四義者，雖得往生，於中忽遇魔惡邪黨則多有退轉。是知還以四義為優也。繼時問眾將散，忽有承上問意復作問曰：我聞淨土勸修之書，自古及今作者多矣。其辭義純善，悉應機宜，將遍於人間世。又依教得生者已廣，可謂義無餘蘊矣。云何於今更有所作，使學者有異解耶？今詳此集，義若述古，古人已明，不須更說；義若別立，今人莫解，恐成臆見。若不出二句而說，不知為名耶、為利耶？願聞其要。答：噫！陋矣。子之難誨難明也。吾聞古人立言必祖佛經，既祖佛經，雖一句義，假使大千世界塵數眾生皆如普賢，經劫而談理趣猶尚不盡，豈古人已說今人不可言哉？豈先佛已說古人不可言哉？不知今人不述古人之言，古人之言行不顯；古人不垂今人之誡，今人之志慮無憑。又義雖述古，意趣不重；語雖別立，理不異古。但以世去人逝所解異端，雖決甲疑、復增乙病，乙病既復、丙疾又生，展轉多岐流於岐見。又彼聖賢之書雖則山高海積，泯滅者多，後學機遲卒難尋究，是故於彼廣文中摘其精華簡要之義，急欲解當世之惑。集以成帙，盡壬癸之沈痾，豈為利名乎哉？子之所問，慚且愧矣。譬如大海添流，海豈厭其深廣？巍山如土，山奚惡其崇高？又今人之疑，古所未聞；古人之偏，今人莫至。去聖既遠，故當依經辨明今人之疑也。又如滿室並金之藥雖貴，若不診其疾而擇其對者用之，非但疾之弗瘳，命亦難保。又經中一義萬解萬明，何厭乎言之再聞？何憚乎言之未聞也？子當以此三昧披究詳明，立大願行，直進於道求生淨土，慎毋更待臨行決別之際，愛境惜身，如生龜脫殼萬苦攢心而自悔焉。

Someone asked: "As for books encouraging the practice of mindfulness of the Buddha, I have seen many from the ancients. Although they called and responded to one another and their words differed, could there be any difference in their meaning? As for this compilation, besides describing the circumstantial and primary [rewards], explaining contemplation and wisdom, dividing subduing and gathering in, and revealing multiple meanings, as well as things like rebuking the false and revealing the true—I have never heard the like before. Although even supreme persons of ancient times were not yet willing to exhaust them, as if awaiting something, how could I dare to look down on this? Although I cannot enter the way of direct pointing, I have also gained the benefit of hearing something new. Dare I ask what it was composed for?" / It was answered: "Alas! I grieve that the world does not follow the Path, but instead they all chase clods of earth and fall into heresy; therefore I have spoken this. Could it be that I am fond of arguing? It indeed comes from having no choice!" / It was asked again: "Since the explanation of this samādhi is both detailed and clear, some say it is difficult to attain. Can its meaning be exhausted in a single phrase?" / It was answered: "Why must it be a single phrase? It can also be exhausted in a single word." / "What is the single word?" / "The so-called vow." / "What is the single phrase?" / "The so-called precepts, understanding, practice, and dedication of merit. Yet the meaning of this whole work does not go beyond the single phrase of precepts, understanding, practice, and dedication of merit; and this single phrase of precepts, understanding, practice, and dedication of merit must arise from the vow, and thus it can be exhausted in a single word. Whether expanded or abbreviated, rolled up or unrolled at will, how could it be stuck in one corner? / What are the precepts? When practitioners cultivate this samādhi, if they do not maintain the precepts, even though they have faith, they will be encroached upon and plundered by the foul defilements of the world's evil conditions; the afflictions of worldly dust will be difficult to dispel, destroying the dharmakāya and causing their understanding to enter into heresy so that they cannot attain rebirth. The sūtra says: 'If one maintains the novice precepts or maintains the complete precepts for a single day and night, one immediately attains rebirth.' Therefore, one must maintain the precepts. / What is understanding? When practitioners cultivate this samādhi seeking rebirth in Sukhāvatī, if they do not possess this profound wisdom and wonderful understanding to know that the two lands of pure and defiled stand truly and unmistakably opposed in the east and the west, and also know that these very two lands of pure and defiled are fully possessed in one's own mind and not separate from the present thought, by cultivating what dharma could they attain rebirth there? The sūtra says: 'Reading and reciting the Mahāyāna and understanding the supreme truth, one then attains rebirth.' Therefore, one must have right understanding. / What is practice? When practitioners seek rebirth in the Pure Land, once their wisdom-understanding is correct, they must establish practice in accordance with understanding. Walking the Path during the six periods [of the day and night], without deficiency in the three karmas, advancing straight forward without retreating, they definitely resolve to be born there. The sūtra says: 'Cultivating the six mindfulnesses, dedicating merit, and generating vows, from one day up to seven days, one immediately attains rebirth.' Therefore, one must establish practice. / What is dedication of merit? Practitioners who wish definitely to attain rebirth take the merit produced by such precepts, understanding, and practice, as well as all large and small roots of goodness in all times and places from beginningless time, and dedicate them one by one to the Pure Land; only then, at the end of life, are they definitely reborn. The sūtra says: 'Dedicate merit and vow to seek rebirth in the Land of Sukhāvatī.' It is just like managing one's affairs at home: upon returning home, one has them for use. Therefore, one must generate the dedication of merit. / The meaning of the single phrase of these four great Dharma gates can gather in all good dharmas. For example, the four seasons bring grains and fruits to fruition, each securing what is essential; if one is missing, none succeeds. These four Dharma gates are also like this: if one is missing, the samādhi is not achieved. For this reason, one must cultivate all four meanings together to fulfill the single vow." / It was asked: "Is it only this single phrase? Or does it also become multiple phrases?" / It was answered: "Multiple phrases are just the single phrase; the single phrase is just multiple phrases. Both multiple phrases and the single phrase encompass the meaning completely; one cannot say that the multiple phrases are detailed in meaning while the single phrase is deficient in meaning." / It was asked: "If so, why not speak only the single phrase?" / It was answered: "Multiple phrases are the expanded explanation; the single phrase is the abbreviated statement. Although expanded and abbreviated are different, each is for its respective capacity, and both are able to reveal the Path. How could one only speak the single phrase and discard the expanded explanation?" / It was asked again: "Those common men and women, old men and old women in the rustic villages who cannot distinguish east from west nor tell beans from wheat, are utterly ignorant of these four meanings and the single word such as maintaining precepts; yet some, solely with wholehearted recitation of the name, or only by diligent prostrations, attain rebirth, and the verifications at the end of their lives are distinct and obvious. Why is that?" / It was answered: "Within this single mind, what dharma is not contained? Having believed from wisdom-understanding that the two lands exist, initiating practice by reciting the name, and dedicating merit to seek rebirth, how could they furthermore violate the Buddha's precepts? Since the four meanings are thus already complete, the various practices are established without being formally set up; they subsequently attain rebirth, fulfilling their original vow. How can they be called people who do not distinguish east from west or tell beans from wheat?" / It was asked: "If so, practitioners need only maintain a single mind, and the various practices will naturally be complete; they need not establish the four meanings and so forth at all." / It was answered: "If one knows the four meanings first and then attains a single mind, it is like having a firm foundation, so that there is never any retrogression. If one attains a single mind first and thereby possesses the four meanings, although one may attain rebirth, if one suddenly encounters demons and evil, heretical factions in the midst of it, one will mostly regress. Thus we know that it is still the four meanings that are superior." / Soon afterward, when the assembly of questioners was about to disperse, someone suddenly followed up on the above questions and asked again: "I have heard that from antiquity down to the present, many authors have written books encouraging practice of the Pure Land. Their words and meanings are purely good, all answering to capacities and circumstances, and are about to spread throughout the human world. Moreover, those who have attained rebirth by relying on the teachings are already numerous; it may be said that the meaning has no remainder left unexpressed. Why then should there be further compositions nowadays, causing learners to have divergent understandings? Now examining this compilation, if its meaning recounts the past, the ancients have already clarified it, and there is no need to speak it again; if its meaning establishes something distinct, people today will not understand it, and I fear it will become mere speculation. If it does not go beyond these two propositions, I do not know whether it was spoken for fame or for profit? I would like to hear the essential point." / It was answered: "Alas! How shallow! How difficult you are to instruct and enlighten! I have heard that when the ancients established teachings, they necessarily took the Buddha's sūtras as their source. Since they took the Buddha's sūtras as their source, even for the meaning of a single phrase, if all beings numbering as many as the dust particles of the great chiliocosm were like Samantabhadra and explained its principles and imports for kalpas, it would still not be exhausted. How could it be that because the ancients have already spoken, people today may not speak? How could it be that because previous buddhas have already spoken, the ancients could not speak? You do not realize that if people today do not recount the words of the ancients, the words and deeds of the ancients will not be manifested; if the ancients did not hand down admonitions to people today, the aspirations and deliberations of people today would have no basis. Furthermore, although the meaning recounts the past, its purport is not redundant; although the language is established distinctly, the principle is not different from the past. It is only that as ages pass and people pass away, the heterodox views they understand differ: although the doubt of person A is resolved, the sickness of person B is increased; and once the sickness of person B is relieved, the ailment of person C arises again, branching out into many forks and degenerating into divergent views. Furthermore, although the writings of those sages and worthies are as high as mountains and piled up like seas, many have been lost, and the capacities of later students are dull, so that it is difficult for them to search and investigate in haste. Therefore, from those extensive texts I have extracted their essential and concise meanings, wishing urgently to resolve the delusions of the present age. Compiling them into a fascicle to exhaust the deep-seated ailments of the water element—how could this be for profit or fame? What you have asked makes me feel ashamed and embarrassed! For example, when streams are added to the great ocean, how could the ocean detest its depth and breadth? When towering mountains add soil, how could the mountains dislike their loftiness? Furthermore, the doubts of people today were unheard of in antiquity; the biases of the ancients are not reached by people today. Being so far removed from the sages, one must therefore rely on the sūtras to distinguish and clarify the doubts of people today. Furthermore, it is like a room full of medicines worth their weight in gold: although they are precious, if one does not diagnose the sickness and select the appropriate one to use, not only will the sickness not heal, but one's life will also be difficult to preserve. Furthermore, a single meaning in the sūtras has ten thousand explanations and ten thousand clarifications; why detest hearing words spoken again? Why dread words not yet heard? You ought to unfold, investigate, and thoroughly understand this samādhi, establish great vows and practices, advance straight forward along the Path to seek rebirth in the Pure Land, and be careful not to wait until the moment of final departure, clinging to conditions and cherishing the body, like a living turtle shedding its shell with myriad pains piercing the heart, only to regret it yourself."